Aristotelian Writings Research Articles

Zeitenwende. Notker der Deutsche (†1022). Sommerausstellung Stiftsbibliothek St. Gallen 8. März bis 6. November 2022, ed. Andreas Nievergelt. Basel: Schwabe Verlag and St. Gallen: Verlag am Klosterhof, 2022, 109 pp., 31 colored images.

Abstract A brief edited volume produced for the summer exhibit of the Stiftsbibliothek St. Gall, Zeitenwende provides an introduction, two chapters Notker’s life and works, seven chapters on various topics (the cloister school, the septem artes liberales in Notker’s works, Old High German works on the former, Boethius’ Consolation of Philosophy and Notker’s reception of the text, his Aristotelian writings, lost works, and his psalter and psalm commentaries), and a postscript on Notker’s elevation of the German lan­guage, followed by endnotes and a manuscript catalogue. The exhibit of manuscripts commemorates the millennium anniversary of Notker’s death and seeks to contextualize his contributions to local, areal (the German-speaking lands), and European thought and learning at the nexus of the vernacular and Latin, particularly from the perspectives of translation, didacticism, and commentary. Thirty-one unnumbered, full-color figures depict manuscript leaves throughout the text, most of which are printed clearly, but one, on p. 21, is illegibly blurry.

ESTRATEGIAS ARGUMENTATIVAS EN LOS DISCURSOS DIDÁCTICOS DE ARISTÓTELES

In this work we examine the didactic value that the use of dialectics has in Aristotelian writings. To do this, we will divide the paper into two parts. In the first one we will make a brief description about the nature of the preserved texts of the Stagirite. In the second, we will examine the use of dialectical strategies used by Aristotle. To do so, we will focus on works such as On Philosophy ; Protrepticus , Metaphysics Topics , Posterior Analytics, and Nicomachean Ethics , works in which he makes relatively explicit references to the question studied here.

De Anima Arystotelesa oczami Franza Brentano. Budowa ludzkiej duszy na podstawie Die Psychologiedes Aristoteles, insbesondere seine Lehre vom nous poietikos oraz w kontekście pozostałych prac ze zbioru Aristotelica

This paper is a part of a project devoted to Brentano’s Aristotelian writings. I concentrate on his habilitation about Aristotle’s psychology, and especially on how he understood Aristotle’s division of mental life into three levels as well as the functions typical for these levels. I analyze two notions that Brentano introduces in his account: Zwischenglieder, meaning intermediary “levels” within the soul enabling smooth passages between the vegetative soul and sensory soul and between the latter and intellectual soul; and Gottverwandtschaft, i.e. human kinship with God, which is possible thanks to the noblest part of the soul. I also introduce two metaphors of the soul: cake-metaphor and fabric-metaphor.

Medieval English Manuscripts:

Medieval English Manuscripts:

Uro‐words making history: Ureter and urethra

We comprehensively review the history of the terms "ureter" and "urethra" from 700 BC to the present. Using a case study approach, ancient medical texts were analyzed to clarify the etymology and use of both terms. In addition, selected anatomy textbooks from the 15th to 17th centuries were searched to identify and compare descriptions, illustrations, and various expressions used by contemporary authors to designate the upper and lower parts of the urinary tract. The Ancient Greek words "ureter" and "urethra" appear early in Hippocratic and Aristotelian writings. However, both terms designated what we today call the urethra. It was only with increasing anatomical knowledge in Greek medical texts after the 1st century AD that definitions of these words evolved similar to those we employ today. Numerous synonyms were used which served as a basis for translation into Arabic and later Latin during the transfer of ancient knowledge to the cultures of the medieval period. When Greek original texts and their Arabic-Latin version were compared during the Renaissance, this led to terminological confusion which could only be gradually overcome. Around the year 1600, the use of the latinized terms "ureter" and "urethra" became generally accepted. The dissemination of these terms in modern national languages and the emergence of clinical derivatives complete this historical development. The history of the terms "ureter" and "urethra" is exemplary of the difficulties with which the development of a precise urologic terminology had to struggle. The story behind the words also clarifies why even today we still have imprecise or misleading terms.

William of Auvergne on Time and Eternity

In the early thirteenth century Christian thinkers in the Latin West encountered for the first time the Aristotelian philosophy that was pouring into Europe through translations from Arabic into Latin. William of Auvergne, bishop of Paris from 1228 until his death in 1249, was one of the principal figures in the first reception of the Aristotelian writings in the West. William, in fact, displayed a remarkable openness to Aristotelian thought, embracing much of it as his own, while firmly rejecting other teachings as opposed to the faith. Despite the various ecclesiastical prohibitions against the teaching of Aristotelian philosophy during the first half of the century, William said, “Although in many matters we have to speak against Aristotle, as is truly right and proper — and this holds for all the statements by which he contradicts the truth — he should still be accepted, that is, upheld, in all those statements in which he is found to have held the correct position.”

La rhétorique juridique

Judicial rhetoric can probably be best defined by comparing it to formal logic though it is not the same thing. Formal logic adopts deductive reasoning procedures to distinguish the law, laid down as a major question, and the facts, laid down as a minor question. It belongs to a scientistic and prescriptivist conception of law. Judicial rhetoric, on the other hand, is based on Aristotelian writings as revived by C. Perelman from 1945 onwards, and aims to express the reality of trial wherein a judge, truly an actor of the law, comes to a sensible, satisfactory and fair decision. This decision is reached by confronting the various private interests for which the parties involved argue, their aim being to suggest a plausible reconstitution of the facts, oriented towards an application of the law and interpreted reasonably. The master of this rhetoric, which constitutes judicial logic, is the judge. The beneficiary is the addressee of a decision that is acknowledged on the basis of its practical rationality. Today we wonder whether the legislator should not submit himself to such a method, since it is the guarantee of accurate and appropriate judicial ruling.

Richard Shute, On the history of the process by which the Aristotelian writings arrived at their present form, Oxford, 1888, reprinted New York, Arno Press, 1976, pp. xx, 183, [no price stated

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On the Elements: Aristotle's Early Cosmology (review)

Book Reviews On the Elements: Aristotle's Early Cosmology. By A. P. Bos. (Assen: Van Gorcum, 1972. Pp. 154. $12.25) Aristotle's cosmology has been one of the favorite topics in the debate about the development of his thought ever since this discussion was started by Werner Jaeger's famous book in 1923. Among the cosmological writings the De Caelo especially invites such discussion because it seems to have been one of the manuscripts which Aristotle used time and again as lecture-notes, making additions which are sometimes difficult to reconcile with the rest of the text. There are, e.g., passages which exclude (cf. I, 9, 279a 30ft.; II, 3, 286a9ff.; 287b15) and others which assume an unmoved mover as the supreme cosmological principle (cf. II, 6, 288a29ff.); and while at times Aristotle seems to be giving a mechanistic account of the motion of the heavenly bodies we also find him attributing soul and life to them (cf. II, 2, 285a30, etc.). But while there is general agreement among those scholars who believe in an evolution of Aristotle's thought about the lack of unity in his doctrine, there is very little agreement about the actual stages of Aristotle's cosmology, from a possible early Platonic system down to the theory of a multitude of unmoved movers as in Met. A 8. In fact it seems, as Bos points out in chapter I of his book, as if the critical approach to the text of the De Caelo only leads to the effect that more and more passages are explained as later additions--whether by Aristotle himself or after his death by the notorious redactor who struggled desparately to smooth down the breaches in Aristotle's lecture-notes. In view of this unsatisfactory state of the discussion, Bos attempts to arrive at a new synthesis by pointing out two clearly distinguishable parts in the De Caelo which represent two different stages in Aristotle's thought. Through a careful analysis of the text and a comparison with other Aristotelian writings he hopes to prove that orignially De Caelo I, 1-3 and III had formed a unitary treatise which contained Aristotle's early doctrine of the five elements, the aether (material of the heavenly spheres and stars) and the four "sublunary" elements, fire and air, water and earth. This treatise Bos supposes to have come from a period when Aristotle first took a critical attitude toward certain Platonic doctrines (pp. 126, 131)---at a time when Plato perhaps was still alive and possibly even responded in the Laws to Aristotle's criticism of the Timaeus. For Bos, "On the Elements" preceded the De philosophia (pp. 122ff.), and may have been part of Aristotle's earliest work on physics, a "m0~ tp6o~c0;" of which other parts have been preserved as Books I and II of the extant Aristotelian Physics (pp. 101ft.). 1 Only much later was this writing on the elements inserted into the manuscript on cosmology, expanded and split for convenience' sake into two separate parts (p. 106). Such is the general outline of Bos's interpretation. The difficulties of his task are obvious; for even the sympathetic reader will hardly be able to follow his argumentation with anything but the attitude "in dubio contra reum." For though there are undeniably close connections between I, 1-3 and III, the question remains whether there are sufficient reasons which compel us to assume that the rest of Book I and Book II must be later additions and may not rather have been composed at the same time as the part dealing with the elements.2 1 As evidence for its existence Bos takes the beginning of the Physics where Aristotle announces that he would be occupied with knowledge "where there are principles or causes or elements." The original work "On nature," according to Bos contained precisely these three parts: one book on "archai," one on "aitiai," and one on "stoicheia" (see pp. 103ft.). 2 Book IV seems to be relatively independent and may indeed have been added later by Aristode. [227] 228 HISTORY OF PHILOSOPHY As his starting point Bos takes the introduction to Book III (298a24-b8), which...

On the Soul: A Philosophical Exploration of the Active Intellect in Averroes, Aristotle, and Aquinas

ON THE SOUL: A PHILOSOPHICAL EXPLORATION OF THE ACTIVE INTELLECT IN AVERROES, ARISTOTLE, AND AQUINAS I INTRODUCTION The Issues THIS ARTICLE IS AN exploration of two issues that arose in the medieval analysis of Book III of Aristotle's De Anima as diversely interpreted by Averroes and Thomas Aquinas, viz., (I) the Active Intellect in its relation to body as form (in what sense, if any, is the soul the form of the body's matter) ; (2) on the question of the unicity or multiplicity of the Active Intellect (is the active aspect of the intellective soul a single unique entity in which all men somehow participate or are there intellective souls multiplied according to the number of individual men) . The Historical Thesis In the history of the Western world there have appeared only two periods in which a really great philosophy was developed. These were the 4th century B. C. when Plato and Aristotle reached the highest point of development of Greek philosophy in establishing the relationship between the material and the spiritual, a synthesis acceptable to the classical world, and the 13th century when Thomas Aquinas worked out. equally satisfactorily to medieval man a continuity between the supernatural and the natural, a connubium of the rational and the mystical. Except for Augustine's ingenious notion of creation in time 131 13~ RUTH REYNA and his doctrine of " illuminational intuition," 1 an influence felt in greater measure in the later medieval and modern periods than in Augustine's own century, there appears to have been little philosophical genius manifested during the first thirteen centuries of medieval thought. Between the closing of the Academy of Plato and the Lyceum of Aristotle by the Emperor Justinian in the 6th century and the advent of St. Thomas Aquinas in the 13th, there arose a paucity of philosophical thinking in the West. Greek thought was distinguished by the high value it placed on man and his achievement; it held the universe to be basically one whose parts are all in consonance. Man, a part of a great cosmic world, was on equal footing with the gods and with nature. With this bulwark pulled from beneath them through the banning of Greek philosophy as wicked paganism by the early Christian church, men floundered and grasped for an ideal that would again place them at ease with the world and with themselves. Such salvation was offered in the sacramental 2 and in the casuistical system of the Church. It is interesting to note that no real progress was made in science and the humanities in the interim when Greek philosophy in its greater part was lost to the Western world. Only the Timaeus of Plato and portions of the logic of Aristotle were available in the universities; and upon recovery of the Aristotelian writings (the Physics, Metaphysics, and the De Anima) in the l~th and 13th centuries, human progress again was evidenced. That is to say, with the return of traditional humanism 3 there was a return to scientific and humanistic progress. 1 An avenue of knowledge of eternal and immutable truths transcending that of the process of reasoning. • The conception that this world is but the visible sign of an invisible reality, impregnated with energy, purpose, and love of its Creator who dwells in it as he dwells in the bread and wine on the altar; that medieval men conceived this world to be a sacrifice which they dedicated to the Beneficent Giver. Cf. W. T. Jones. A History of Western Philosophy (New York: Harcourt, Brace & Co., 195!l), p. 524. • Traditional Platonic: (1) the highest good of man lies in the fulfillment of his ON THE SOUL 133 Greek thought, while lost to the West in its more meaningfulness for some eight centuries, was being seriously preserved by the Arabian philosophers in the East where Aristotle's chief works were translated into Syrian and then into Arabic versions from the Syrian translations. It was through the conquest of Spain by the Muslims in the 8th century that Aristotle was re-introduced into Europe, but in Arabic of which Hebraic and Latin translations were made by the 12th and 13th century scholars. The Arabs...

Eudemus or On the Soul: a Lost Dialogue of Aristotle On the Immortality of the Soul

In the ''catalogues of Aristotelian writings found in Diogenes Laertius and Hesychius, there is listed among the earliest works a composition entitled On the Soul in one book1). Modelled on the writings of Plato, this work, which apparently also carried the subtitle of Eudemus, was a dialogue. In any event, one extant fragment of the Eudemus, preserved by Plutarch2), retains the Socratic technique of question and answer, so characteristic of the early Platonic dialogues. But barring a few and, on the whole, rather scanty fragments, that is, references or citations to be found in some ancient authors, the Eudemus has been lost in the course of time3). Nevertheless, this work, which must have acquired some renown throughout antiquity, in part can be reconstructed with a

Francesco Vimercato of Milan: a Bio-Bibliography

Among Renaissance commentators on Aristotle, an honorable place must be given to Francesco Vimercato of Milan, whose translations and commentaries cover almost the entire corpus of Aristotelian writings. During his lifetime, this hard-working sixteenth-century scholar achieved a solid reputation for his erudition and unrivaled grasp of Aristotelian philosophy. He was honored by the King of France and by the Duke of Savoy, and his works found their way into the libraries of many lands. But he belongs to that tribe of pedants whose indispensable merits tend to be appreciated today only by editors of Aristotle who must struggle with textual details. The casual reader or sweeping philosophical critic has no patience for the sort of word-by-word examination of the text that editors still find useful.

Demetrius the Stylist and Artemon the Compiler

whereas G. P. Goold holds2 that it was written in the Augustan Age. Such a discrepancy is disturbing; two hundred and fifty to three hundred years is a wide margin of error. This note therefore is intended to reduce the gap by an investigation of the Artemon who is described by Demetrius (223) as the editor of Aristotle's Letters. It seems that some progress may be possible here, although the matter has been quickly passed over by both Grube3 and Goold.4 More in fact can be discovered about the date of Artemon than either of these scholars has indicated. To attain such knowledge, it is necessary to examine the traditional accounts of the contents of the Aristotelian corpus. There are three basic lists surviving of the Aristotelian writings. The first is that of Diogenes Laertius (3.22-27); the second is by an unknown hand and is often associated with Hesychius;5 the third, not preserved in Greek, derives from the list of a certain Ptolemy. Versions of this appear in the writings of two thirteenth-century Arabic scholars: al-Qifti and ibn abi Useibia.6 Of the general nature of these catalogues little need be said here. The information is readily available in the works of Moraux and Diiring.7 Well-grounded opinion exists that the list of Ptolemy, which differs considerably from the others, is the direct representative of a list

THE CYTOLOGY OF THE INTERSEXUAL FLOWERS OF MERCURIALIS ANNUA—A MORPHOGENETIC STUDY

American Journal of BotanyVolume 21, Issue 10 p. 651-672 Article THE CYTOLOGY OF THE INTERSEXUAL FLOWERS OF MERCURIALIS ANNUA—A MORPHOGENETIC STUDY Cecil Yampolsky, Cecil Yampolsky 230 Franklin Ave., Grantwood, N. J.Search for more papers by this author Cecil Yampolsky, Cecil Yampolsky 230 Franklin Ave., Grantwood, N. J.Search for more papers by this author First published: 01 December 1934 https://doi.org/10.1002/j.1537-2197.1934.tb04994.xCitations: 3AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat Citing Literature Volume21, Issue10December 1934Pages 651-672 RelatedInformation

On the History of the Aristotelian Writings - On the History of the Process by which the Aristotelian Writings arrived at their present Form, by the late R. Shute. Oxford. 7s. 6d.

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VII.—NEW BOOKS

VII.—NEW BOOKS Get access M. the History of the Process by which the Aristotelian Writings arrived at their Present Form. An Essay by RICHARD SHUTE,, late Student and Tutor of Christ Church. With a brief Memoir of the Author. Oxford: Clarendon Press, 1888. Pp. xv., 183. Mind, Volume os-XIII, Issue 52, 1 October 1888, Page 607, https://doi.org/10.1093/mind/os-XIII.52.607 Published: 01 October 1888